Changes

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Now I will expound the chapter entitled Atreyabhadrakapyiya. Thus said Lord Atreya. [1-2]

Now we shall expound the chapter "Atreyabhadrakapyiya" (Pharmacological principles of wholesome and unwholesome diet). Thus said Lord Atreya. [1-2]

=== Participants in the conference ===

 

==== Participants in the conference ====

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Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''rasa'' and diet. [3-7]

Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''rasa'' and diet. [3-7]

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=== Discussion on ''rasa'' ===

==== Discussion on rasa ====

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षडेव रसा इत्युवाच भगवानात्रेयः पुनर्वसुः,  

षडेव रसा इत्युवाच भगवानात्रेयः पुनर्वसुः,  

(After this) Lord Punarvasu Atreya said, "''Rasas'' are only six: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter) and ''kashaya'' (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five ''mahabhutas'' (''bhumi, udaka, agni, vayu'' and ''ankasha'') are actually the substratum of ''rasas'' dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as ''dravya'' (substance or drug). ''Kshara'' is called such because of ''ksharana'' (having been poured out or having corrosive action). It is not a ''rasa'', but a ''dravya'' (substance) having been derived from many ''rasas'' and having the amalgamations of many ''rasas'' - predominantly ''katu'' (pungent) and ''lavana'' (saline) -  and produced by a particular method of preparation. Unmanifestedness is there in primordial source of ''rasa,'' ''anurasa'' (secondary ''rasa'') and in the substance having ''anurasa''. Countlessness of ''rasas'' because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single ''rasa'' is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of ''rasas,'' there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined ''rasas''. Based on this fact, (I) will describe the characters of uncombined six ''rasas'' separately.” [9]

(After this) Lord Punarvasu Atreya said, "''Rasas'' are only six: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter) and ''kashaya'' (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five ''mahabhutas'' (''bhumi, udaka, agni, vayu'' and ''ankasha'') are actually the substratum of ''rasas'' dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as ''dravya'' (substance or drug). ''Kshara'' is called such because of ''ksharana'' (having been poured out or having corrosive action). It is not a ''rasa'', but a ''dravya'' (substance) having been derived from many ''rasas'' and having the amalgamations of many ''rasas'' - predominantly ''katu'' (pungent) and ''lavana'' (saline) -  and produced by a particular method of preparation. Unmanifestedness is there in primordial source of ''rasa,'' ''anurasa'' (secondary ''rasa'') and in the substance having ''anurasa''. Countlessness of ''rasas'' because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single ''rasa'' is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of ''rasas,'' there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined ''rasas''. Based on this fact, (I) will describe the characters of uncombined six ''rasas'' separately.” [9]

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=== The Five Elements, their properties and actions ===

 

 

==== The Five Elements, their properties and actions ====

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“First of all, I will tell something about the drugs. In this context, a drug constitutes of five ''bhutas'': ''prithvi, apa, tejas, vayu'' and ''akasha''. It is (of two types) sentient and insentient. Its properties are ''shabda'' etc. and those from ''guru'' to ''drava'', and its action are said to be five-fold-''vamana'' etc”. [10]  

“First of all, I will tell something about the drugs. In this context, a drug constitutes of five bhutas: [[prithvi]], [[apa]], [[tejas]], [[vayu]] and [[akasha]]. It is (of two types) sentient and insentient. Its properties are ''shabda'' etc. and those from ''guru'' to ''drava'', and its action are said to be five-fold-''vamana'' etc”. [10]  

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तत्रद्रव्याणिगुरुखरकठिनमन्दस्थिरविशदसान्द्रस्थूलगन्धगुणबहुलानि पार्थिवानि , तान्युपचयसङ्घातगौरवस्थैर्यकराणि;  

द्रवस्निग्धशीतमन्दमृदुपिच्छिलरसगुणबहुलान्याप्यानि,  

 

तान्युपक्लेदस्नेहबन्धविष्यन्दमार्दवप्रह्लादकराणि;  

तत्रद्रव्याणिगुरुखरकठिनमन्दस्थिरविशदसान्द्रस्थूलगन्धगुणबहुलानि पार्थिवानि, तान्युपचयसङ्घातगौरवस्थैर्यकराणि;  

उष्णतीक्ष्णसूक्ष्मलघुरूक्षविशदरूपगुणबहुलान्याग्नेयानि,  

 

तानि दाहपाकप्रभाप्रकाशवर्णकराणि;  

द्रवस्निग्धशीतमन्दमृदुपिच्छिलरसगुणबहुलान्याप्यानि, तान्युपक्लेदस्नेहबन्धविष्यन्दमार्दवप्रह्लादकराणि;  

लघुशीतरूक्षखरविशदसूक्ष्मस्पर्शगुणबहुलानि  

 

वायव्यानि, तानि रौक्ष्यग्लानिविचारवैशद्यलाघवकराणि;  

उष्णतीक्ष्णसूक्ष्मलघुरूक्षविशदरूपगुणबहुलान्याग्नेयानि, तानि दाहपाकप्रभाप्रकाशवर्णकराणि;  

मृदुलघुसूक्ष्मश्लक्ष्णशब्दगुणबहुलान्याकाशात्मकानि,  

 

तानि मार्दवसौषिर्यलाघवकराणि||११||

लघुशीतरूक्षखरविशदसूक्ष्मस्पर्शगुणबहुलानि वायव्यानि, तानि रौक्ष्यग्लानिविचारवैशद्यलाघवकराणि;  

 

मृदुलघुसूक्ष्मश्लक्ष्णशब्दगुणबहुलान्याकाशात्मकानि, तानि मार्दवसौषिर्यलाघवकराणि||११||

 

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अनेनोपदेशेन नानौषधिभूतं जगति किञ्चिद्द्रव्यमुपलभ्यते  

अनेनोपदेशेन नानौषधिभूतं जगति किञ्चिद्द्रव्यमुपलभ्यते  

तां तां युक्तिमर्थं च तं तमभिप्रेत्य||१२||

तां तां युक्तिमर्थं च तं तमभिप्रेत्य||१२||

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The activity of drugs is not due to its properties only, but their own intrinsic composition, properties and both combined together in particular time, on reaching a particular locus, with a particular mechanism and objective are also involved in the mode of action of drug. What they perform is ''karma'' (action), by means of which they act is ''veerya'' (potency), where they act is ''adhikarana'' (locus of action), when they act is ''kala'' (time), how they act is ''upaya'' (mechanism) and what they achieve is ''phalam'' (result). [13]

The activity of drugs is not due to its properties only, but their own intrinsic composition, properties and both combined together in particular time, on reaching a particular locus, with a particular mechanism and objective are also involved in the mode of action of drug. What they perform is ''karma'' (action), by means of which they act is ''veerya'' (potency), where they act is ''adhikarana'' (locus of action), when they act is ''kala'' (time), how they act is ''upaya'' (mechanism) and what they achieve is ''phalam'' (result). [13]

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=== Combinations of ''rasa'' ===

 

 

==== Combinations of rasa ====

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''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''rasa'' (as unmanifested one). [28]

''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''rasa'' (as unmanifested one). [28]

=== ''Guna'' (properties) ===

==== ''Guna'' (properties) ====

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Hereafter, I will tell about the six divisions of ''rasa'' and also that the ''rasas'' have originated from the five ''bhutas''. [38]

Hereafter, I will tell about the six divisions of ''rasa'' and also that the ''rasas'' have originated from the five ''bhutas''. [38]

=== Basic composition of ''rasa'' ===

==== Origin and basic composition of rasa ====

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Now I shall describe the properties and actions of each of the six ''rasas'' according to ''dravyas'' (which are their substrata). [42]

Now I shall describe the properties and actions of each of the six ''rasas'' according to ''dravyas'' (which are their substrata). [42]

=== Actions of ''madhura rasa'' and effects of its excessive use ===

==== Actions of ''madhura rasa'' and effects of its excessive use ====

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=== Actions of ''amla rasa'' and effects of its excessive use ===

==== Actions of ''amla rasa'' and effects of its excessive use ====

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=== Actions of ''lavana rasa'' and effects of its excessive use ===

==== Actions of ''lavana rasa'' and effects of its excessive use ====

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This, though having so many qualities, if used singly and excessively, vitiates ''pitta'', aggravates ''rakta'', causes thirst, fainting, heat, tearing, sloughing, increases leprosy and other skin diseases, aggravates poisons, weakens teeth, aggravates inflammations, impairs potency, hinders sense organs, gives rise to wrinkles, grey hair and baldness, and also produces disorders like internal hemorrhage, acid gastritis, erysipelas, ''vatarakta'', eczema, alopecia etc. [43.3]

This, though having so many qualities, if used singly and excessively, vitiates ''pitta'', aggravates ''rakta'', causes thirst, fainting, heat, tearing, sloughing, increases leprosy and other skin diseases, aggravates poisons, weakens teeth, aggravates inflammations, impairs potency, hinders sense organs, gives rise to wrinkles, grey hair and baldness, and also produces disorders like internal hemorrhage, acid gastritis, erysipelas, ''vatarakta'', eczema, alopecia etc. [43.3]

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=== Actions of ''katu rasa'' and effects of its excessive use ===

==== Actions of ''katu rasa'' and effects of its excessive use ====

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=== Actions of ''tikta rasa'' and effects of its excessive use ===

==== Actions of ''tikta rasa'' and effects of its excessive use ====

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This, though possessing so many qualities, if used singly and excessively, on account of its roughness, coarseness and non-sliminess, dries up ''rasa, rakta, mamsa, medas, asthi, majja'' and ''shukra,'' causes coarseness in channels, takes away strength, produces emaciation, malaise, mental confusion, giddiness, dryness of mouth and other ''vatika'' disorders. [43.5]           

This, though possessing so many qualities, if used singly and excessively, on account of its roughness, coarseness and non-sliminess, dries up ''rasa, rakta, mamsa, medas, asthi, majja'' and ''shukra,'' causes coarseness in channels, takes away strength, produces emaciation, malaise, mental confusion, giddiness, dryness of mouth and other ''vatika'' disorders. [43.5]           

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=== Actions of ''kashaya rasa'' and effects of its excessive use ===

==== Actions of ''kashaya rasa'' and effects of its excessive use ====

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Some hold that there is eight-fold ''veerya'': ''mridu'' (soft), ''tikshna'' (sharp), ''guru'' (heavy), ''laghu'' (light), ''snigdha'' (unctuous), ''ruksha'' (rough), ''ushna'' (hot) and ''sheeta'' (cold) while some opine that there are only two ''veeryas'' : ''sheeta'' (cold) and ''ushna'' (hot). In fact, ''veerya'' (potency) is that which is responsible for each and every action. The substance can exert no action in absence of ''veerya'' and as such (it is concluded that) all actions are exerted due to ''veerya''. [64-65]

Some hold that there is eight-fold ''veerya'': ''mridu'' (soft), ''tikshna'' (sharp), ''guru'' (heavy), ''laghu'' (light), ''snigdha'' (unctuous), ''ruksha'' (rough), ''ushna'' (hot) and ''sheeta'' (cold) while some opine that there are only two ''veeryas'' : ''sheeta'' (cold) and ''ushna'' (hot). In fact, ''veerya'' (potency) is that which is responsible for each and every action. The substance can exert no action in absence of ''veerya'' and as such (it is concluded that) all actions are exerted due to ''veerya''. [64-65]

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=== Characteristics of ''rasa, veerya, vipaka'' ===

=== Characteristics of rasa, veerya, vipaka ===

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''Rasa'' is perceived by its contact with the body (particularly tongue). ''Vipaka'' is perceived by (observing) the final effect (on body) and ''veerya'' is comprehended (by the action exerted) during the period from administration till excretion (of the drug). [66]

''Rasa'' is perceived by its contact with the body (particularly tongue). ''Vipaka'' is perceived by (observing) the final effect (on body) and ''veerya'' is comprehended (by the action exerted) during the period from administration till excretion (of the drug). [66]

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रसवीर्यविपाकानां सामान्यं यत्र लक्ष्यते|  

रसवीर्यविपाकानां सामान्यं यत्र लक्ष्यते|  

Having listened to this description by Lord Atreya, Agnivesha said, “Sir, we heard your factual and significant talk on ''dravya, guna'' and ''karma''. Now we want to hear not too brief description of the antagonistic food items”. [80]

Having listened to this description by Lord Atreya, Agnivesha said, “Sir, we heard your factual and significant talk on ''dravya, guna'' and ''karma''. Now we want to hear not too brief description of the antagonistic food items”. [80]

=== ''Viruddha dravya'' (antagonistic substances) ===

=== Concept of viruddha (incompatibility or antagonism) ===

 

==== Viruddha dravya (incompatible substances) ====

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Lord Atreya addressed to him – the substances which are contrary to ''deha-dhatus'' behave with ''virodha'' (antagonism) to them. This antagonism may be in terms of properties, combination, processing, place, time, dose etc. or natural composition. [81]

Lord Atreya addressed to him – the substances which are contrary to ''deha-dhatus'' behave with ''virodha'' (antagonism) to them. This antagonism may be in terms of properties, combination, processing, place, time, dose etc. or natural composition. [81]

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तत्र यान्याहारमधिकृत्य भूयिष्ठमुपयुज्यन्ते तेषामेकदेशं वैरोधिकमधिकृत्योपदेक्ष्यामः-  

तत्र यान्याहारमधिकृत्य भूयिष्ठमुपयुज्यन्ते तेषामेकदेशं वैरोधिकमधिकृत्योपदेक्ष्यामः-  

“No”, said Lord Atreya. “One should not take any fish along with milk particularly ''chilchima'' because it being a great obstructor of channels produces these disorders with gross symptoms and also excites ''amavisha''. Meat of domestic, marshy and aquatic animals should not be taken mixed with honey, sesamum, jaggery, milk, black gram, radish, lotus stalk or germinated grains because it causes deafness, blindness, tremors, coldness, indistinct voice, dumbness, nasal voice or death. The potherb of ''pushkara'' or ''rohini'' or (meat of) pigeon fried with mustard oil should not be taken along with honey and milk because it causes obstruction in blood-circulation, atherosclerosis, epilepsy, goitre, ''rohini'' or death. After eating radish, garlic, ''sigru, arjaka, tulshi'' etc. one should not take milk because of risk of skin diseases. The potherb of ''jatuka'' or ripe (fruit of) ''nikucha'' should not be taken alongwith honey and milk as it causes death or loss of strength, luster, energy and prowess, impotency, and several severe diseases. The same ripe (fruit of) ''nikucha'' should not be taken with soup of blackgram, jaggery and ghee because they are antagonistic to each other. Likewise, ''amra,'' ''amrataka, matulunga, nikucha, karamarda, mocha, dantashatha, badara, koshamra, bhavya, jambu, kapittha, tintidika,'' ''parawata, akshoda, panasa, narikela, dadima, amalaka'' – these fruits and similar other substances, all sour liquids or non-liquids are antagonistic to milk. ''Kangu, vanaka, makusthaka, kulattha'', black gram, and ''nikucha'' are antagonistic to milk. The potherb of ''padmottarika'' (''kusumbha''), ''sharkara and maireya'' (types of wine) and madhu, all used together are antagonistic, and vitiate vata too much. Haridraka (a bird) fried with mustard oil is antagonistic and vitiates pitta too much. ''Payasa'' (rice cooked with milk) taken with after-meal drink of ''mantha'' (a drink prepared from roasted grain flour) is antagonistic and vitiates ''kapha'' too much. ''Upodika'' (a potherb) cooked with sesamum paste causes diarrhea. (Meat of) ''balaka'' (crane) along with ''varuni'' (a type of wine) or ''kulmada'' (grains soaked with water and then fried) is antagonistic. The same fried with lard causes instantaneous death. Meat of peacock attached to the stick of ''eranda'', cooked in the fire with castor wood fuel, and mixed with castor oil causes instantaneous death. Meat of ''haridraka'' attached with stick of ''haridraka'', cooked in the fire of ''haridra'' causes instantaneous death. The same mixed with ash and dust along with honey also causes instantaneous death. ''Pippali'' fried with fish-cooking media and ''kakamachi'' mixed with honey causes death. Hot honey taken by a person afflicted with heat leads to death. Likewise, honey and ghee in equal quantity, honey and rainwater in equal quantity, honey and lotus seed, hot water after taking honey, hot water after taking ''bhallataka, kampillaka'' cooked with buttermilk, stale ''kakamachi'' and ''bhasa'' roasted on iron rod-all these are antagonistic. Thus, described according to the question. [84]

“No”, said Lord Atreya. “One should not take any fish along with milk particularly ''chilchima'' because it being a great obstructor of channels produces these disorders with gross symptoms and also excites ''amavisha''. Meat of domestic, marshy and aquatic animals should not be taken mixed with honey, sesamum, jaggery, milk, black gram, radish, lotus stalk or germinated grains because it causes deafness, blindness, tremors, coldness, indistinct voice, dumbness, nasal voice or death. The potherb of ''pushkara'' or ''rohini'' or (meat of) pigeon fried with mustard oil should not be taken along with honey and milk because it causes obstruction in blood-circulation, atherosclerosis, epilepsy, goitre, ''rohini'' or death. After eating radish, garlic, ''sigru, arjaka, tulshi'' etc. one should not take milk because of risk of skin diseases. The potherb of ''jatuka'' or ripe (fruit of) ''nikucha'' should not be taken alongwith honey and milk as it causes death or loss of strength, luster, energy and prowess, impotency, and several severe diseases. The same ripe (fruit of) ''nikucha'' should not be taken with soup of blackgram, jaggery and ghee because they are antagonistic to each other. Likewise, ''amra,'' ''amrataka, matulunga, nikucha, karamarda, mocha, dantashatha, badara, koshamra, bhavya, jambu, kapittha, tintidika,'' ''parawata, akshoda, panasa, narikela, dadima, amalaka'' – these fruits and similar other substances, all sour liquids or non-liquids are antagonistic to milk. ''Kangu, vanaka, makusthaka, kulattha'', black gram, and ''nikucha'' are antagonistic to milk. The potherb of ''padmottarika'' (''kusumbha''), ''sharkara and maireya'' (types of wine) and madhu, all used together are antagonistic, and vitiate vata too much. Haridraka (a bird) fried with mustard oil is antagonistic and vitiates pitta too much. ''Payasa'' (rice cooked with milk) taken with after-meal drink of ''mantha'' (a drink prepared from roasted grain flour) is antagonistic and vitiates ''kapha'' too much. ''Upodika'' (a potherb) cooked with sesamum paste causes diarrhea. (Meat of) ''balaka'' (crane) along with ''varuni'' (a type of wine) or ''kulmada'' (grains soaked with water and then fried) is antagonistic. The same fried with lard causes instantaneous death. Meat of peacock attached to the stick of ''eranda'', cooked in the fire with castor wood fuel, and mixed with castor oil causes instantaneous death. Meat of ''haridraka'' attached with stick of ''haridraka'', cooked in the fire of ''haridra'' causes instantaneous death. The same mixed with ash and dust along with honey also causes instantaneous death. ''Pippali'' fried with fish-cooking media and ''kakamachi'' mixed with honey causes death. Hot honey taken by a person afflicted with heat leads to death. Likewise, honey and ghee in equal quantity, honey and rainwater in equal quantity, honey and lotus seed, hot water after taking honey, hot water after taking ''bhallataka, kampillaka'' cooked with buttermilk, stale ''kakamachi'' and ''bhasa'' roasted on iron rod-all these are antagonistic. Thus, described according to the question. [84]

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=== Definition of ''viruddha'' ===

 

==== Definition of viruddha (incompatibility) ====

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भवन्ति चात्र श्लोकाः-  

भवन्ति चात्र श्लोकाः-  

यत् किञ्चिद्दोषमास्राव्य  न निर्हरति कायतः|  

यत् किञ्चिद्दोषमास्राव्य  न निर्हरति कायतः|  

आहारजातं तत् सर्वमहितायोपपद्यते||८५||  

आहारजातं तत् सर्वमहितायोपपद्यते||८५||  

The entire (drug or) diet that excites the ''dosha'' but does not eliminate it out of the body, is harmful. [85]

The entire (drug or) diet that excites the ''dosha'' but does not eliminate it out of the body, is harmful. [85]

=== Types of ''viruddha'' ===

==== Types of viruddha (incompatibility) ====

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It is antagonism in terms of rules if the food is not taken in privacy. Food taken in the above way is known as antagonistic. [86-101]

It is antagonism in terms of rules if the food is not taken in privacy. Food taken in the above way is known as antagonistic. [86-101]

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=== Diseases due to antagonism ===

 

==== Diseases due to incompatibility ====

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Antagonistic (''viruddha'') food is the cause of impotency, blindness, erysipelas, ascites, pustules, insanity, fistula-in-ano, fainting, narcosis, tympanitis, spasm in the throat, anaemia, ''ama visha'', leucoderma, leprosy, ''grahaniroga'', oedema, acid gastritis, fever, rhinitis, genetic disorders and even death. [102-103]

Antagonistic (''viruddha'') food is the cause of impotency, blindness, erysipelas, ascites, pustules, insanity, fistula-in-ano, fainting, narcosis, tympanitis, spasm in the throat, anaemia, ''ama visha'', leucoderma, leprosy, ''grahaniroga'', oedema, acid gastritis, fever, rhinitis, genetic disorders and even death. [102-103]

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=== Management ===

==== Management of incompatibility ====

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*General principles of drug action are described with the help of the attributes namely ''rasa'' (taste), ''guna''(quality),''veerya'' (potency/energy of molecules to produce action), ''vipaka'' (factor of metabolism) and ''prabhava'' (specific principle).

*General principles of drug action are described with the help of the attributes namely ''rasa'' (taste), ''guna''(quality),''veerya'' (potency/energy of molecules to produce action), ''vipaka'' (factor of metabolism) and ''prabhava'' (specific principle).

*The accomplishment of treatment is totally dependent on ''paradi gunas'' which are general attributes dealing with processing and prescribing of drugs Charak emphatically stated that without understanding the concept of ''paradi guna'', a physician cannot be successful in curing the disease.  

*The accomplishment of treatment is totally dependent on ''paradi gunas'' which are general attributes dealing with processing and prescribing of drugs Charak emphatically stated that without understanding the concept of ''paradi guna'', a physician cannot be successful in curing the disease.  

*Rasa helps not only in understanding the ''panchbhautic'' composition of drug/diet but also serves as a tool for identification of the rest of the principles of drug action like ''veerya'' and ''vipaka''.

*Rasa helps not only in understanding the ''panchabhautik'' composition of drug/diet but also serves as a tool for identification of the rest of the principles of drug action like ''veerya'' and ''vipaka''.

*Certain drugs may have the attributes (''veerya, vipaka,'' etc.)  and activities which are not in conformity with rasa. The substances having similar tastes may not produce similar activities.

*Certain drugs may have the attributes (''veerya, vipaka,'' etc.)  and activities which are not in conformity with rasa. The substances having similar tastes may not produce similar activities.

*''Rasas'' are categorized into superior, moderate and inferior basing on six ''guna'' like ''ruksha, snigdha, ushna, sheeta, guru,'' and ''laghu''. ''Vipaka'' is classified similarly based on ''rasa''.

*''Rasas'' are categorized into superior, moderate and inferior basing on six ''guna'' like ''ruksha, snigdha, ushna, sheeta, guru,'' and ''laghu''. ''Vipaka'' is classified similarly based on ''rasa''.

== Vidhi Vimarsha (Applied Inferences) ==

== Vidhi Vimarsha (Applied Inferences) ==

#Assessment of ''panchamahabhuta'' in a substance can be carried out by taking into consideration, the most conspicuous characteristic of each ''mahabhuta''. For example, ''gandha guna, rasa guna, rupaguna, sparsh guna'' and ''shabd guna'' are chief characteristics of ''prithvi, jala, agni, vayu'' and ''akasha mahabhutas'' respectively. By these organ-specific methods, it becomes easy to assess the ''panchbhutika'' constitution of the substance. Rest of the ''gunas'' given for each ''mahabhuta'' should be clinically evaluated.

#Assessment of [[panchamahabhuta]] in a substance can be carried out by taking into consideration, the most conspicuous characteristic of each ''mahabhuta''. For example, ''gandha guna, rasa guna, rupaguna, sparsh guna'' and ''shabd guna'' are chief characteristics of ''prithvi, jala, agni, vayu'' and ''akasha mahabhutas'' respectively. By these organ-specific methods, it becomes easy to assess the ''panchbhutika'' constitution of the substance. Rest of the ''gunas'' given for each ''mahabhuta'' should be clinically evaluated.

#The gustatory effect of the initial, as well as final contact of the drug either in the dry or wet state with the tongue, is known as ''rasa'' or taste. ''Rasa'' is the only principle of drug action which can be directly perceived (''pratyaksha gamya''). This is to be assessed in human volunteers by a single blind method with a performa consisting of chief characteristics of each ''rasa''. As mentioned in [[Charak Samhita]] (su. 26/73-79) sugarcane, milk, and sugar candy are all said to be sweet, but there is an obvious difference in the taste of these substances. So, the intensity of each ''rasa'' can be assessed by taste threshold method. Electronic tongue if developed may help to validate the information about the intensity of ''rasa''.   

#The gustatory effect of the initial, as well as final contact of the drug either in the dry or wet state with the tongue, is known as ''rasa'' or taste. ''Rasa'' is the only principle of drug action which can be directly perceived (''pratyaksha gamya''). This is to be assessed in human volunteers by a single blind method with a performa consisting of chief characteristics of each ''rasa''. As mentioned in [[Charak Samhita]] (su. 26/73-79) sugarcane, milk, and sugar candy are all said to be sweet, but there is an obvious difference in the taste of these substances. So, the intensity of each ''rasa'' can be assessed by taste threshold method. Electronic tongue if developed may help to validate the information about the intensity of ''rasa''.   

#''Veerya'' and ''vipaka'' are inferred through the activities or final effects (''karma'') produced by intake of drug/diet.

#''Veerya'' and ''vipaka'' are inferred through the activities or final effects (''karma'') produced by intake of drug/diet.